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a-kathā refers to descriptions of the Lord’s avatāras and their devotees, filled with various stories.
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- Auspiciousness arises for the worshippers of devatās if firm devotion for the Lord arises from association with devotees.
- aunaka said: Hearing the explanations, what else did the King, best of the Bharata lineage, ask the wise sage Śukadeva?
- O learned Sūta! You should tell that to us, who desire to hear. Topics which conclude in discussion of the Lord will certainly appear in the assembly of great devotees.
- Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the Supreme Lord.
- Do not the trees live long life? Do not the bellows breathe? Do not the village animals and animal-like men eat and mate?
- He completely gave up attachment to body, wife, sons, house, animals, wealth, friends, kingdom, which is constant and strong in others.
- O great devotees! The intelligent Parīkṣit, full of faith in hearing Kṛṣṇa’s activities, asked this question to Śukadeva which you have asked me.
- Sūta said: Being thus requested by the King to speak about the qualities of the Lord, Śukadeva, remembering the Lord of the senses, prepared to answer.
- I offer continual respects to the Lord with all auspicious qualities, whose glorification, remembrance, deity form, topics and worship immediately destroy the impurities of man.
- O King! Brahmā, filled with the Vedas, taught this knowledge, which the Lord had directly spoke to him, to Nārada who asked about it.
- Nārada said: O lord of lords! O creator of the living beings! O first born! You know that knowledge which reveals the truth about the ātmā and Paramātmā.
- Situated in your own energy like a spider creating his web, without fatigue, you protect the living beings within yourself, without being destroyed.
- Though you are like this, you performed great austerities. By this you bewilder us. You produce a doubt that there is some other Lord.
- O son! What you say about me is not untrue, because people, not knowing the difference between me and the Lord say that I have that power.
- I meditate on the Supreme Lord Vāsudeva, by whose insurmountable māyā people call me the guru of the universe.
- I am created by him. Inspired by the Lord’s glance, I create what is already created by the Lord -- the witness, the soul situated in all beings.
- Second Description of the Universal Form: Vibhūtis of the Lord
- From his body hairs arose all trees by which sacrifice is performed. From his hair and beard arose clouds and from his nails arose lightning, minerals and metals.
- brahma-nārada-saṁvādaḥ
- Parīkṣit’s Questions
- Please describe the various yugas, their durations, their dharmas, and the astonishing activities of the yugāvatāras of the Lord.
- O Brahmā! All auspiciousness to you! Please ask your desired benediction from me, who can award all benedictions. Endeavors in the process of bhakti end in seeing me.
- Brahmā said: O Supreme Lord! You, the controller of all beings, are situated in their intelligence. You know what all beings desire to do by unimpaired intelligence.
- Follow my instructions in detail, with extreme concentration. You will not be bewildered at any time during your lifetime and its subdivisions.
- Ten Characteristics of a Purāṇa
- a-kathā refers to descriptions of the Lord’s avatāras and their devotees, filled with various stories.
- When the pure puruṣa, separating himself from the universe, remained outside, desiring a place to lie down in the universe, he created the pure waters of the Garbhodaka.
- The wise do not accept these two forms of the Lord described by me since they are composed of matter.
- The Lord has been described in many scriptures as the creator of the universe. Some pure devotees however do not see him only as the creator of the universe.
- Sūta said: I will explain to you what the great sage Śukadeva spoke in response to Parīkṣit when asked by Parīkṣit. Please listen.
- evam etat purā pṛṣṭo maitreyo bhagavān kila
- yad vā ayaṁ mantra-kṛd vo bhagavān akhileśvaraḥ
- yadā tu rājā sva-sutān asādhūn
- jagad-gurur yāni jagāda kṛṣṇaḥ
- sa eṣa doṣaḥ puruṣa-dviḍ āste
- ka enam atropajuhāva jihmaṁ
- sa nirgataḥ kaurava-puṇya-labdho
- kālena yāvad gatavān prabhāsam
- tatas tv ativrajya surāṣṭram ṛddhaṁ
- bhāmaḥ sa āste sukham aṅga śauriḥ
- dāśārhakāṇām adhipaḥ sa āste
- kaccid budhaḥ svasty anamīva āste
- apisvid anye ca nijātma-daivam
- alakṣito yac-chara-kūṭa-gūḍho
- saumyānuśoce tam adhaḥ-patantaṁ
- nūnaṁ nṛpāṇāṁ tri-madotpathānāṁ
- tasya prapannākhila-lokapānām
- sa kathaṁ sevayā tasya
- pulakodbhinna-sarvāṅgo
- kṛṣṇa-dyumaṇi nimloce. gīrṇeṣv ajagareṇa ha. kiṁ nu naḥ kuśalaṁ brūyāṁ. gata-śrīṣu gṛheṣv aham. Uddhava said: Since Kṛṣṇa h
Sthānam refers to the Lord protecting his devotee. This shows the excellence of the Lord. Poṣaṇam means the Lord’s mercy. Manvantara refers to the conduct of the kings ruling the manvantara periods. Ūti refers to the impressions created by the jīva’s actions which lead them to future births.
COMMENTARY
Sthānam (mentioned in verse 1) means protection (sthitiḥ) which shows the excellence (vijayaḥ) of the Supreme Lord (vaikuṇṭhasya) in comparison to Brahmā the creator and Śiva the destroyer. Sthitiḥ also refers to the condition of the jīvas. Or vaikuṇṭha-vijayaḥ can mean that the Lord destroys the suffering of the jīva, since jaya means “victory over.” After the creation, the condition the jīvas is described. In protecting the jīvas, the Lord shows his mercy to some, the devotees performing sādhana, even if they are involved in sin by accident. This is the meaning of poṣaṇam. Manvantara refers to the religious conduct of the kings reigning during the manvantara, revealed through narratives concerning them. This performance of dharma by the sāttvika-jīvas engaged in karma-yoga is considered within the conditions of the jīva in this world. Ūti refers to the impressions produced by action, “those things which are accomplished (ūyante) by actions.” It refers to the impressions arising from actions either low or high. Pious or impious acts become the cause of future happiness and distress. Within the condition of the jīvas in this world, the nature of the high and low jīvas is described.
|| 2.10.5 ||
avatārānucaritaṁ hareś cāsyānuvartinām |
puṁsām īśa-kathāḥ proktā nānākhyānopabṛṁhitāḥ ||
TRANSLATION
COMMENTARY
Īśa-kathā refers to the stories concerning the avatāras of the Lord and the devotees of the avatāras (asya anuvartinām). The avatāras and their devotees should be heard about and glorified. Thus in the material world (sthiti) the devotional aṅgas of hearing and chanting of the sādhaka devotees are described.
|| 2.10.6 ||
Nirodho ’syānuśayanam ātmanaḥ saha śaktibhiḥ |
muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ ||
TRANSLATION
Nirodha refers to the merging of the jīva along with his material identity into the Lord at the time of final devastation of the universe. Mukti means the jīva’s attainment of his form as pure ātmā or as an associate of the Lord after giving up gross and subtle material bodies.
COMMENTARY
Nirodha refers to the sleeping (merging) of jīva along with his subtle coverings following after the Lord’s sleep. This refers to the jīva’s merging into the Lord after the protection period (sthiti) is completed. Mukti refers to the condition in which the jīva remains in his pure form or in the form of an associate of the Lord in some cases, after giving up the gross and subtle bodies of māyā (anyathā-rūpam). Thus the nine topics related to the jīva, starting with his attaining a material body, have been described.
|| 2.10.7 ||
ābhāsaś ca nirodhaś ca yato ’sty adhyavasīyate |
sa āśrayaḥ paraṁ brahma paramātmeti śabdyate ||
TRANSLATION
The āśraya, Bhagavān, from whom arise creation, sub-creation, protection, mercy, karma, dharma of the kings, the appearance of avatāras, destruction and liberation is also called Paramātmā and brahman.
COMMENTARY
Having described the nature of the nine topics by indicating their subject, the Supreme Lord is described as the one shelter of these in this verse. That by which creation (ābhāsaḥ), visarga, sthiti, poṣaṇa, ūti, manvantara, īśa-kathā (ca), destruction (nirodhaḥ) and mukti (ca) are accomplished is called the āśraya, Bhagavān or Nārāyaṇa, since he looks upon the creation, maintenance and destruction. According to the method of worship he is described in different ways. Thus he is called param brahma by the jñānīs and Paramātmā by the yogīs.
|| 2.10.8 ||
yo ’dhyātmiko ’yaṁ puruṣaḥ so ’sāv evādhidaivikaḥ |
yas tatrobhaya-vicchedaḥ puruṣo hy ādhibhautikaḥ ||
TRANSLATION
The covering on the jīva known as the subtle sense organ is not different from the presiding deities of the senses. The division of subtle sense organ and sense deity is not different from the gross organ of the material body.
COMMENTARY
The Lord has said viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat: I am situated by my portion everywhere in this world. (BG 10.42) Two verses now show the difference between this āśraya form situated as antaryāmī within all bodies and the individual jīvas. The covering known as the subtle sense organ (adhyātmikaḥ puruṣaḥ) is the controlling deity of the sense organ (adhidaivikaḥ), such as the sun deity who controls the eye, since both the eye and the presiding deity of the eye are aṁśas of the sun deity. Among all substances, that portion which has divisions of sense and sense deity (ubhaya) is not different from the covering on the jīva known as the visible organ. The gross organ and sense objects (tan-mātrās) are called the gross body. The word puruṣa is used in all these cases to indicate that these are coverings on the jīva. This meaning of puruṣa is found in śruti statements such as sa vā eṣa puruṣo ’nna-rasa-mayaḥ: the puruṣa is composed of food and taste. (Taittirīya Upaniṣad 2.1)
|| 2.10.9 ||
ekam ekatarābhāve yadā nopalabhāmahe |
tritayaṁ tatra yo veda sa ātmā svāśrayāśrayaḥ ||
TRANSLATION
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